Augustine saith That he was stirred up to come to Christ by reading a Heathen book written by Cicero called Hortensius Thus he saith That heathen Book changed my mind and turned my prayer O Lord unto thee Among OTHER CAUSES THE SACRAMENTS SERVE SPECIALLY TO DIRECT AND TO AID OUR FAITH For they are as i Aug. cont Faustum l. 19. c. 16. Saint Augustine called them VISIBLE WORDS and Seals and Testimonies of the Gospel k Defence of the Apology part 2. c. 7. divis 1. p. 150. For the word of God is the substance and life of all Sacraments and without the same all Sacraments whatsoever are no Sacraments c. All which abundantly evidence the Sacraments to be Grace-begetting Faith-quickning Soul-converting Life-conveying Ordinances having promises and the word annexed to them as well as preaching and that this is the express Doctrine of the Church of England though now contradicted by a Generation of Novellers upon meer whimsies Crochets of their own out of Self-interest and respects What other Protestant Divines have asserted to the same effect you may read at large in My Suspension Suspended p. 28. to 35. and in Mr. Morrice his laborious Diatribe p. 29. c. The Lords Supper therefore being a Sacrament must thereupon consequently be a Soul-converting Grace-producing Regenerating Ordinance instituted for this verie end as well as the word preached and have promises of Grace annexed to it as all these resolve 3ly All the Objectors and l See Jewels Defence of the Apology c. 10. divis 1. p. 205 c. others unanimouslie assert That the Lords Supper is a Seal of the New Testament and Covenant of Grace the tenor whereof is thus expressed both in the Old and New Testament Jer. 31.31,32 c. 32.38,39,40 Ezech. 11.19,20 c. 36.25 to 31. Heb. 8.6 to 13. c. 10.16,17 After those dayes saith the Lord I will put my Laws into their minds and in their hearts will I write them Then will I sprinkle clean water upon you and you shall be clean from all your filthiness and from all our Idols will I cleanse you A new heart also will I give you and a New spirit will I put within you and I will take away the stonie heart out of your flesh and give you an heart of flesh and I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my Judgements and do them and I will be your God and ye shall be my people And I will give you one heart and one way that you may fear me for ever for the good of you and your children after you And I will make an everlasting Covenant with you that I will not turn away my face from doing you good but I will put my fear into your hearts and ye shall not depart from me And I will rejoyce over you to do you good And I will also save you from all your uncleanness c. Then shall you remember your own wayes and your doings that were not good and you shall loath your selves in your own sight for your iniquities and for your abominations and you shall all know me from the greatest unto the least for I will forgive your Iniquities and will remember your sins no more If then the Lords Supper be a Seal annexed to all these Covenants and Promises of Grace all in the Future Tense made to such who were unregenerate void of Grace and the spirit of God having old stonie hearts and wanting new as I have formerly touched it must needs be a regenerating Grace-conveying Soul-converting Ordinance by divine institution by effecting and putting them into actual execution at this Sacrament and these Promises must be all annexed to it as Writings Covenants are to their Seals as well as their Seals to them Hence Dr. Ames thus taxeth Bellarmin Tom. 3. c. 1. q. 3. De Promissione Sacramentorum Male disjungit quae sunt conjungenda promissionem de efficacia Sacramenti et promissionem praecedentem à Sacramento obsignandam Nam promissio illa pertinet ad institutionem ut causa efficiens Sacramenti obsignatio ipsa est efficacia promissa Promissionem etiam obsignandam sua natura antecedere Sacramentum ex eo liquet quod foedus antecedit cujus Sacramentum ita et signum ut inde foederis nomen sortiatur Gen. 17. The Objectors therefore must either renounce the Lords Supper to be the Seal of these promises and Covenants as they positively define it or abjure this objection that there are no promises of Conversion or begetting saving Grace and Regeneration made unto it as there are to the preaching of the word 4ly Our Lord Jesus Christ in the very institution of his Supper m Mat. 26.26,27 Mar. 14 22,23 Lu. 22.19,20 1 Cor. 10.16,17.21 c. 11.23 to 30. Took bread blessed brake and gave it to his Disciples saying Take eat this is my bodie which is given for you this do in remembrance of me After which he took the Cup and gave thanks and gave it to them saying Drink ye all of it for this is my bloud of THE NEW TESAMENT or Covenant as one Or◠This Cup IS THE NEW TESTAMENT IN MY BLOUD thereupon twice stiled The BLOUD OF THE COVENANT and of the EVERLASTING COVENANT Heb. 10.29 c. 13.20 as another Evangelist records it WHICH IS SHED FOR YOU and FOR MANY FOR THE REMISSION OF SINS this do ye as oft as ye drink it INREMEMBRANCE OF ME. For as oft as ye eat this bread and drink this Cup YE DO SHEW or shew ye THE LORDS DEATH TIL HE COME From which words of institution compared with Hebr. 13.20 Now the God of Peace which brought again from the dead our Lord Jesus that great shepherd of the sheep BY THE BLOUD OF THE EVERLASTING COVENANT represented communicated and spiritually received applied by everie worthie Communicant in and by the Lords Supper MAKE YOV PERFECT in every good work TO DO HIS WILL WORKING IN YOU THAT WHICH IS WELL-PLEASING IN HIS SIGHT THROUGH JESVS CHRIST It is most apparent that the Lords Supper was specially instituted blessed by Christ himself not only to commemorate and represent but also really effectually to communicate and convey to all worthie receivers all the benefits of his death bloud merits to make them perfect in everie good work to do his will to work in them that is well pleasing in Gods sight through Jesus Christ and that the New Testament or Covenant is thereby ratified applied made effectual to and upon their Souls in the remission of sins and all its forementioned branches 5ly The Scriptures resolve That n Rom. 5.9 we are justified by the bloud of Christ That o Eph. 1.5 we have redemption through his bloud That p Eph. 2.13,14 those who were afar off are made nigh by his bloud c. That q Col. 1.20 he hath made peace and reconciliation between his Father and us by the bloud of his Cross
this Sacrament to whole Parishes Cities for sundry year their denying it to visible Saints for fear others should crowd into it if administred or their gathering new selected Conventicles out of old parcchial Congregations Yet the Objectors affirm all these to be of divine institution agreeable to the will mind of Jesus Christ which they must have onely by special revelation having no Scripture proof at all to clear it 3ly There is no direct president in Scripture to prove reading of the Scripture Meditation Fasting Prayer Singing of Psalms repetition of Sermons family duties converting Grace-infusing Ordinances yet there is sufficient Ground in and abnndance of Historical Examples out of Scripture to prove them to be such 4ly There is no express president in sacred writ for the baptism of Infants born of Christian Parents but only by way of necessary consequence The like may be said of the Lords day Sabbath Payment of Tithes under the Gospel Preparation Sermons for the Lords Supper and some other particulars Will they therefore conclude them not to be divine necessary Soul-converting and to be cast quite aside for so many years as some have laid by the Sacrament of the Lords Supper as no converting Ordinance 5ly Though there be no express example in Scripture of any particular person originally converted to God by the Lords Supper yet there are many Texts to prove it a converting Grace-conveying Ordinance and many Authorities presidents in all ages asserting manifesting it to be such Mr. ſ Rejoynder to Mr. Drake p. 239 240. Humfrey hath recorded one memorable example of late under Mr. Richard Fairclough his hand and I doubt not but hundreds more might be produced from the testimonies experiences of other Ministers and private Christians 6. t Divine Right of Church-Government p. 523 524. Mr. Rutherford Dr. Drake Mr. Saunders and other Opponents confess in print and others of the Opponents in their Pulpit Discourses That the Grace of faith and true conversion unto God may be and some times actually are wrought at the Sacrament of the Lords Supper being forced by arguments and experiences thereunto But then to rob this Ordinance both of the efficacie and Honor of the Work they subjoyn 1. That though faith and conversion are and may be wrought at this Sacrament yet they are not produced by it but only by the word prayer and other concomitants that attend it 2. That this effect is very rare extraordinary and meerly accidental as when faith and conversion are sometimes wrought by afflictions temptations sickness or other casualties But they are not effected by it as by a proper ordinary means or instrument ordained and blessed by Christ to work such effects as the word preached is To which I answer 1. That if some have and others may have saving faith and real conversion wrought in them at the Lords Supper then with what face can they deny it to be a Soul-converting Grace-procreating Ordinance 2ly With what Hearts consciences can they then seclude any unex communicated unregenerate Churchmembers from it or refuse to administer it frequently to their parishioners every moneth or oftner there being not only a peradventure or possibility but likewise a great probability that they may be converted at or by it as well as others when preaching catechising prayer with other publike Ordinances will not effectually work upon them u Acts 20.20,21,27,28 2 Tim. 4,2,3 Ezech. 2.3 to 9. Rom. 10.21 If they must preach the word of God constantly frequently in season and out of season to all their people though dull stupid obstinate refractory carnal sensual devillish and very unlikely to be wrought upon x 1 Cor. 9.16,17 because it is their duty and there is y 2 Tim. 2.24,25,26 Acts 26,17,18 2 Cor. 2.15,16 Acts 16.14 c. 28.24 a possibility a probability that some of them at last in Gods due time may be really converted and saved by it though the z Rom. 10.16.21 Mar. 16.15,16 Rom. 11.7,8,9,10 Mat. 10.14,15 c,11 21,22,23,24 John 15.22 greatest part of them be thereby hardned their condemnation aggravated and made more intollerable than that of Sodom and Gomorrah then why should they not as constantly as frequently administer the Lords Supper to them because some of them may possibly may probably be really reclaimed from their sins converted renewed saved by it though the major part do thereby aggravate their sins judgements and a 1 Cor. 11.27.29 eat drink damnation through their own defaults 3ly May not the Objectors and others of our Ministers justly fear that their discouraging debarring their people from this Sacrament sundry years together where they might and should have been instructed exhorted comforted counselled edified and at which by Gods grace they possibly probably might have been effectually wrought upon and converted hath been the principal cause of their continued ignorance prophaneness contempt of unprofitableness unfruitfulness under other Ordinances and that so few of them have been really converted That their asserting it to be no Grace-begetting Soul-converting Ordinance both in Press and Pulpit hath been one great reason why so few have repaired to and been really converted by it of late seeing they are neither invited nor yet admitted to it as a probable lively instrument of begetting saving faith and conversion in them And shall not then the b Ezech. 33.8,9 Acts 20.26,27,28 bloud loss of their peoples Souls be exacted by God and Christ at their hands for depriving them of this effectual probable means of their conversion salvation which they should have frequently administred to them by Christs own cōmand It is the duty of all careful conscientious Physicians of mens Souls as well as bodies to use all c 1 Cor. 10.16,17.20,21,23 Acts 20.18,19,20,21,26,27 2 Tim. 2.25,26 c. 4.2.3.4.5 possible all probable means to effect their patients cures and preserve their lives from death and when one medicament will not prevail with them to use another or unite many of them together to work their cure Since then some nay many have in all ages been converted by and at the Lords Supper it is no less than a Soul-murdering crime in them wilfully to deprive their people of or debarr them sundry years from this Soveraign Balm Medicine they earnestly desire Which through Gods blessing might both effectually convert and save their Souls and for want whereof they still lie dead yea die in their sins and trespasses notwithstanding all their preaching to them 4. There is joy in heaven in the presence of God and his Angels over one sinner that repenteth and is converted Luke 15.7.10 If but one or two sinners then in an age have been converted and brought to repentance at or by the Lords Supper should not this engage all Ministers frequently to administer it even to unconverted Sinners because possibly some one of them may be converted by it and so cause joy in heaven before the Angels as well as bring glory to God and this his
Ordinance upon earth Yea will not this wilfull debarring their people from this their Monthly food and physick bring perpetual horror lamentation upon many Ministers in Hell and seclude them from eternal joies in Heaven if any one soul under their charge shall perish starve miscarry for want of this spiritual food and cordial 5. It is Gods own resolution precept Rom. 14.15 If thy brother be grieved with thy meat now walkest thou not according to Charity Destroy not him with thy meat for whom Christ died Are there not many thousands of people now justly grieved with their Ministers for denying them this their spiritual meat physick year after year which they daily monthly cry for at their hands yet cannot receive it and do not they then as much as in them is destroy and starve those for whom Christ died by denying that Spiritual Balm that Soul-saving repast of the body bloud and death of our Lord Jesus which should save them from perishing and feed preserve their bodies and Souls unto eternal life Yea do they not herein deal most tyrannically unchristianly inhumanly unconscionably with their people not walking according to the rule of charity d Mat. 24.45,46 Lu. 12.42 c. And can they then expect the blessing of that just and faithfull Servant whom the Lord hath made ruler over his houshold to give them their portion of meat in due season when as they detain this chief portion of spiritual food and heavenly Supper from them against his precept Or can they escape that cutting assunder and portion with unbelievers Christ there threatens to that evil Servant who injured his fellow Servants and deprived them of their due portion of food I fear they can doe neither unless they repent of this Soul-starving cruelty Thus much in answer only to their concession That some are and may be converted at or by the Lords Supper I shall now reply to their evasions 1. How can these pretending omniscients positively determine that such who have been converted at the Lords Supper were not converted by it but by the word or prayers which accompanied it Since the Spirit breatheth where when and in by what ordinance he listeth and they cannot tell by what way he works especially in others hearts whose persons and means of conversion they are ignorant of John 3.8 2ly The Word of Benediction Consecration Institution used at the Lords Supper is an essential part of it without which it neither is nor can be a Sacrament as e Accedat verbum ad elementum fit Sacramentum August Tract 80. in Joh. Origen in Mat. c. 15. Bishop Jewels Defence of the Apology c. 11. divis 1. p. 211. See Ames Bellarm Enervat Tom. 3. lib. 1. cap. 2. Augustine yea all Divines both Protestants and Papists accord Therefore to divide them one from another as distinct when God hath joyned them together as inseparable to make up one intire Sacrament and to attribute conversion to the word of benediction consecration or institution only but not to the Elements and intire Ordinance is as great an absurdity as to affirm that the Ministers tongue only consecrates and his hands distribute the Sacramental Elements but not the Minister himself that the Communicants mouths onely eat and drink the bread and wine at the Lords Supper not their persons or thar the Uses of Sermons convert the Auditors not the Doctrines Motives or intire Sermons 3ly This Sacrament is both a f Tho. Beacons Catechism f. 422 456. Bishop Jewels Defence of the Apology p 349. visible and audible word or Sermon representing the unspeakable love of God and Christ in dying for our sins in a most emphatical manner both to our eyes ears and by them unto our hearts and minds at once by the Word and Elements combined together to work more powerfully vigorously convincingly affectionately upon mens Souls to win attract and unite them for ever unto God in by and through Jesus Christ and the powerfull influence of his Spirit cooperating with the Word and Sacred Elements in this Sacrament Therefore the Conversion Grace wrought at or by it must be attributed to the incire Ordinance as well as the confirmation and augmentation of Graces formerly began which they may as probably assert is wrought only by the word prayer and concomitants of the Lords Supper not by the Elements or Sacrament it self as that conversion at this Sacrament is wrought only by them 4. All the self-examination preparation which precedes the Lords Supper all the Benedictions Prayers Instructions Exhortations Admonitions Praises Meditations Soliloquies Vowes Resolutions of Newness of life and better Obedience that accompany it are g Ames Bellarm Enervat Tom. 3. l. 1. c. 2. The Practice of Piety Rogers of the Sacrament but parts and appurtenances of this holy duty and Ordinance relating wholly to it Therefore the real Grace and conversion wrought at or by it by any part of the duties that either necessarily precede accompanie or follow it may and must be ascribed to this Sacrament as the instrumental cause not to the word prayer or any other Ordinance alone which necessarily attends it as the Victorie is chiefly ascribed to the General who commands in chief not to the private Soldiers who win the battel under him 5ly That this effect of Saving Grace and conversion is rarely wrought at or by the Lords Supper is now a most certain truth because the Lords Supper is so rarely administred yea quite cast aside for divers years in many places and not used resorted to as a converting Ordinance where and when administred And if the word were now as seldom preached as the Lords Supper is administred few or none would or could be converted by it But when the Lords Supper was daily weekly or monethly administred as in the Apostles times the Primitive Church and former daies then many were ordinarily frequently converted by it as well as confirmed whereas not one Soul hath been either converted or confirmed by being debarred from it for divers years together but many hindred from conversion edification confirmation and qui e destroied 6ly Very few have been converted by the word preached since this Sacrament hath been discontinued and decried as we find by sad experience The raritie therefore of Converts at and by this Sacrament proceeds only from the infrequencie and disusage of it as a Converting faith-engendring Ordinance not from its indisposition or incongruity to work both faith and conversion 7ly That the Lords Supper effects grace and conversion only extraordinarily and by accident as temptations afflictions sicknesses c. do not as a proper instrument or means ordained blessed by God for such effects is a most absurd unchristian untheological erronious if not blafphemous assertion contrarie to Scripture Antiquity the current of all Divines Protestants or Papists forein or domestick and the very Directory it self which stiles it A MEANS OF GRACE as well as the Word and to the 26. Article of the
are express commands presidents in Scripture to preach the Gospel to meer Gentiles and Idolaters before their conversion to Christianity Mat. 28.19 Mar. 16.15,16 Acts c. 8. 10. 13. 16. Rom. 15.16 to 22. Eph. 3.5 to 13. But there is neither precept nor president to administer the Lords Supper or Baptism to such before they embrace and believe the Gospel preached 3ly Because competent knowledge and an historical belief at least of the death passion merits of Christ and of the matter ends of the Lords Supper as the Objectors and * See the Practice of Piety Rogers and others of the Sacrament all Divines assert are prae required of all such who are admitted thereunto without whirth they can neither examine their own estate nor discern the Lords body as all Communicants ought to do 1 Cor. 11.28,29 But these are not necessarily prae-required of all such Infidels to whom the Gospel is preached Therfore the Lords Supper may not be administred to such no more than to * See M. Drakes Boundary Infants or distracted persons as our Opposites grant though the Gospel may must be preached unto such to acquaint them with instruct them in the mysteries of the Gospel in order to their external internal conversion unto Christ admission to these Sacraments 2ly I answer that though the Lords Supper may not be given to meer Pagans to convert them to the Christian faith yet after their external profession of the Gospel and Baptism it may and must be duly administred to them for their further edification and real internal conversion to the saving Grace of faith in Christ and that immediately upon their baptism and profession of the Gospel Acts 2.41,42,46 Whence the Apostles and Fathers in the primitive Church administred this Sacrament in both kinds to all they baptized immediately after their Baptism as o Reply to Harding art 2. div 25. p. 103 104. Bishop Jewel proves at large out of Cyprian Hierom Augustine and other old Writers and I have p A Seasonable Vindication of Free-admission elsewhere manifested Therefore it should now be duly administred to all unregenerate Christians as a converting Ordinance and not detained from them year after year 3ly q Antiquaeries Preface p. 6. Boundary p. 160 161. Dr. Drake the chief Objector asserts that meer Heathens as well as unregenerate scandalous Christians may be present at the Lords Supper and all Sacramental actions with a great deal of profit and attain the fruit of the visible and audible word by bare presence without receiving And if so then it may be likewise administred to them with much more profit and fruit for their external and internal conversion the * See Tho. Beacons Catechism f. 462. chief fruit of it consisting only in its eating and drinking according to Christs command and not in gazing only upon it without receiving objection 7 Their 7th and main Objection is this r See Dr. Drakes Boundary p. 157 158. The Lords Supper hath no special Covenant or promise of God annexed to it in the Scripture to make it a Grace-effecting Soul-converting Ordinance as the word preached hath Therefore it neither is nor can be adminstred or received in faith as an instrument of working saving Grace or Conversion in mens Souls nor is it a converting Ordinance I answer 1. All oor Antagonists and other Divines Fathers Councils Writers generally assert That the Lords Supper is a true and real Sacrament instituted by Christ himself Now ſ Ames Bellarm Enervat Tom. 3. cap. 2. Boehellus Decret Eccl. Gal. l. 2. tit 1. De Sacramentis c. 32. Summa Angelica Rosella Tit. Sacramentum all who write of Sacraments Bishop Jewels Defence of the Apology par 2. c. 7. div 1. p. 151. every Sacrament consists of a word of promise blessing and an element as the Fathers Schoolmen all Protestant Popish Divines assert and the Synod of Paris Anno 1557. thus defines it Sacramentum Verbo constat et Elemento Verbum est nota quaedam EVANGELICAM PROMISSIONEM praese ferens nos de voluntate et Gratia Dei ergà nos admonens Therefore the Lords Supper must likewise consist of a Word and Evangelical promises of Gods good will and grace towards us as well as other Sacraments since neutrum sine altero totam Sacramenti complet substantiam as they resolve 2ly If it be a real Sacrament then it must necessarily be a Grace-conveying begetting effecting Soul-converting and sanctifying Ordinance for as the t Bochellus Decr. Eccles Gal. l. 2. Tit. 1. c. 32. p. 148 149. Synod of Paris Anno 1557. defines A Sacrament according to the Etymology of its name signifies that wherewith a thing is sanctified or made holy a sacrando namque dicitur sicut ornamentum ab ornando velamentum a velando Et Sacramenta veteres appellabant solennes quosdam ritus quibus in sacrando utebantur With this Title the Evangelical Rites are adorned which we call the Sacraments of the new Law because as Augustine saith with the true and living image of the good things they present tam in conscientia quam in carne SACRENT NOS ET SANCTOS REDDANT they might sanctifie and make us holy as well in conscience as in the flesh Whence it may be collected that to those who receive them worthily Sanctificationem et salutem parari they procure both sanctification and salvation A Sacrament therefore from the custom of the Catholike Church is called An external and sensible sign of a sacred thing with an effectual signification insinuating or conveying as instrumental causes through the efficacy of the holy Spirit working powerfully with in and by the Word and Elements the internal invisible Grace of God or gracious free effect destinated BY DIVINE INSTITUTION TO THE SALVATION OF MEN. These Sacraments were instituted by Christ for the remedy and cure of the diseases of the Soul whose efficacy is such That THEY MAKE THOSE SACRED AND HOLY who worthily receive them they being not only Signs of Grace sed etiam ipsius causa but LIKEWISE THE CAUSE THEREOF By these Christ would bestow Holiness upon us not only by obsignation or representation sed efficiendo but also BY EFFECTING IT they both really working and truly bestowing that whereof they are notes and signs The Sacraments being principally instituted for this cause that they might not only signifie but likewise SANCTIFIE AND CONFER THE INVISIBLE GRACE OF GOD not by any proper force of the external Elements or merit of the Minister sed Domini secrecius operantis quod instituit but of the Lord himself secretly working that which he hath instituted So this Synod The u Bochellus ibid. p. 153. Synod of Sennes Ann. 1528. defines the like and from 1 Cor. 10.26,27 c. 11.23,24,25.29 John 6.51 concludes thus Who can deny the Sacrament of the Eucharist to be Converting or Vivifical which is proved by so many clear Testimonies of Scripture by
That r Hebr. 9.14,15 the bloud of Christ purgeth our consciences from dead works to serve the living God For which cause he is the Mediator of the New Testament that by means of death for the redemption of Transgressions under the first Testament they which are called might receive the promise of eternal inheritance That ſ Heb. 10.19,29 c. 12.24 we have Liberty to enter into the holiest by the bloud of Jesus it being THE BLOVD OE THE COVENANT WHEREWITH WE ARE SANCTIFIED and the bloud of sprinkling which speaketh better things than the bloud of Abel That t Heb. 13.20 Christ suffered without the gate that he might sanctifie the people with his bloud That u 1 Pet. 1.18,19 through the bloud of the everlasting Covenant God makes us perfect in every good work to do his will That x 1 John 1.7 we were redeemed from our vain conversation with the precious bloud of Jesus Christ as of a Lamb without blemish That y Rev. 1.5,6 c. 5.9,10 the bloud of Jesus Christ cleanseth us from all sin That z he hath loved us and washed us from our sins in his own bloud and made us Kings and Priests unto God his Father and hath redeemed us unto God by his bloud Now all this is most lively visibly effectually emphatically held forth represented assured to our eies ears and by them unto our Souls in the Lords Supper the a Mat. 26.27 Lu. 22.19 1 Cor. 10.16 c. 11.24 New Testament in Christs bloud and that more demonstratively energetically then in the preaching of the word alone not coupled with the Sacramental Elements Therefore it must needs be a most prevailing Soul-converting Sin-cleansing Grace effecting Ordinance applying assuring all these Gospel Texts and promises to penitent humbled dejected hungring gasping souls resorting thereunto Hence * Hist Angliae p. 1. Contin Mat. Paris p. 977. Thomas of Walsingham Rishanger and others record of our devout King Henry the 3d That he was wont to hear three Masses everie day with special devotion and desiring to hear more he daily assisted those who celebrated private Masses and when the Priest elevated the Lords bodie he used to hold and kiss the Priests hand Whereupon St. Lewes King of France conferring with him concerning it and saying That he should not alwaies addict himself to Masses but more frequently hear Sermons than Masses King Henry thereunto replied with a facetious urbanitie Se malle amicum suum saepius videre quà m de eo loquentem licet bona dicentem audire That he would rather see his friend often than hear one only speaking of him although well thereby intimating that Christ visibly represented to the eie in the Sacrament everie day doth more effectually affect the Soul and work upon mens hearts than the bare hearing of him by the ear in the word preached 6ly The Holy Ghost assures us 2 Cor. 1.20 That all the promises of God are in Jesus Christ Yea and in him Amen unto the glory of God by us especially as they are b Heb 9.15,16,17 to 24. all confirmed ratified in and by his bloud death represented to us in his Supper c 1 Cor. 11.23,24,25 instituted for its memorial And the Church of England in her ancient Liturgy established by sundrie Acts of Parliament at the celebration of the Eucharist particularly annexeth these comfortable Gospel promises thereunto for the comfort encouragement of all the Communicants resorting to the same Matt. 11.28 Come unto me all ye that are weary and heavy laden and I will refresh you John 3.16 So God loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of whom I am chief 1 John 2.1,2 If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the Propitiation for our sins and not for ours only but also for the sins of the whole world Therefore all the promises of God in general and these in particular belong unto and are effectually applied by this Sacrament to the souls of all worthie receivers as well as by the word preached And by consequence it must by the cooperation of Gods Spirit and benediction not only confirm but beget true saving faith repentance all spiritual Graces and eternal life within us and assure us of the free remission of all our sinnes by the bloud of Christ as well as the word it self preached 7ly That Commission and promise of Christ himself soon after the institution of his Supper made to his Apostles and their Successors d Mat. 28.19,20 Mar. 16.15,16 Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the holy Ghost Teaching them to observe ALL things that I have commanded you And lo I AM WITH YOU ALWAYES UNTO THE END OF THE WORLD He that believeth and is baptized shall be saved but he that believeth not shall be damned extends as well to the Lords Supper as to Baptism and the preaching of the word because the administration of the Lords Supper is e See my Seasonable Answer of 2. important Questions a part of the Ministers office a visible and audible Word Sermon preaching the Gospel to the eie and ears together and one of the principal things our Saviour f Luke 22.19 1 Cor. 11.23,24,25,26 commanded his Apostles to do and observe in remembrance of him to shew forth his death til he come having an AS OFT AS YE DO IT annexed to DO THIS in remembrance of me Therefore the selfsame promise of Christs effectual presence blessing made to Baptism and the Word preached to work faith and Grace in mens hearts by them that they may be saved is likewise made to the Lords Supper Wherfore it is doubtless a Faith-begetting Soul-saving Converting Ordinance as well as the Word preached or Baptism 8ly All these Gospel passages promises of our Saviour John 6.27.33.48 to 53. Labor not for the meat that perisheth but for that which endureth unto eternal life which the Son of man SHALL GIVE UNTO YOU I am the living bread that came down from Heaven if any man eat of this bread he shall live for ever and the bread which I will give is my flesh which I will give for the life of the world Whoso eateth my flesh and drinketh my bloud hath everlasting life and I will raise him up at the last He that eateth my flesh and drinketh my bloud dwelleth in me and I in him He that eateth me even he shall live by me He that eateth this bread shall live for ever c. Which some Father and most Popish Authors appropriate wholly to the Lords Supper and all Protestants equally apply to the Lords Supper as well as to the Word preached or any other
Ordinance wherein Christ communicates himself to his people and seems to have a more special relation to this Spiritual Repast though not then instituted as the words shall give will give c. in the future tence import Are an invincible evidence that Christ doth as effectually promise and as really convey exhibite his flesh and bloud in a spiritual way with eternal life and salvation unto men and works faith and true conversion in their Souls in a proper ordinary way by his Supper duly administred as he doth by the Word preached or any other means of Grace it being of divine institution representing the flesh bodie and bloud of Christ more lively to their senses and by them unto their souls than any other Gospel Ordinance working upon three distinct senses at once the eie ear taste which no other Ordinance doth 9ly That Text of 1 Cor. 10.16,17 The Cup of blessing which we bless is it not the Communion of the bloud of Christ The bread which we break is it not the Communion of the body of Christ For we being many are one Bread and one Body and are ALL partakers of that one bread compared with Ver. 1 2 3 4 5. and that parallel Text 1 Cor. 12.12,13 For as the body is one and hath many members and ALL the Members of that one body being many are one body So also is Christ for by one Spirit we are ALL baptized into one body whether we be Jews or Gentiles whether we be bond or free and have been ALL made to drink of or into one Spirit afford us these Conclusions proving the Lords Supper a Converting Grace-begetting Spirit-infusing Ordinance as well as the Word preached 1. That all visible Church-members professing Christ makeÌ„ but one Mystical Bodie of Christ into which they all are actually incorporated united together by Baptism and the Lords Supper of both which Sacraments they did all equally participate in the Apostles times without any restraint suspension seclusion communicating together in the Lords Supper and being all made partakers both of the Sacramental Bread and Cup when ever administred whether regenerate or unregenerate ignorant or knowing scandalous or unblameable by virtue of their incorporation into this One mystical Body Now the Major part of visible Christians Church-members in g 1 Cor. 1.2,3 c. 6.1 to 8. c. 3.1,2,3,4 c. 6.18,19 c. 7.10,11 c. 8.1,2,7,8 c. 10.8.22,23,28 to 34. c. 11.30 to 34. c. 14 Corinth other hurches in all ages admitted to Baptism and the Lords Supper have been unregenerate ignorant void of saving Faith and Graces so as the Lords Supper could be no confirming Ordinance in the Objectors sense to wit of their several Graces unto them Therefore it was administred to them only as a converting Ordinance upon that reason which Chrysostom h In Marc. c. 14. Victor Antiochenus i Summa Theol. pars 4. qu. 11. Art 1. Sect. 3. Alexander Alensis and others render why our Saviour himself administred it to Judas at its primitive institution That he might leave no means unattempted to convert reduce him to a sound mind and reclaim him from his wickedness 2ly That the Lords Supper worthily received doth really communicate the body and bloud of Christ with all the benefits of his death and passion to those who receive it yea make them all partakers of that one bread of life to their eternal Salvation and to drinke into one spirit Whence judicious * â—n 1 Cor. 12. Calvin expounds this phrase of the Sacramental Cup to which doubtless it referrs thus Participationem Calicis huc spectare ut unum Spiritum accipiamus Learned Gerhard thus Ex uno Calice bibimus in the Lords Supper ut unum spiritum sanctum recipiamus Whom the French Divines in their Theses Salmur pars 3. p. 40. back asserting That the Spirit of comfort and sanctification doth much rather follow the lawfull celebration of the Sacraments than the hearing of the Word since that is not slightly to be passed by which St Paul hath said And have all been made to drink into one spirit to wit in the Lords Supper whereas he never uttered any like thing when as he spake of the preaching of the word as learned Mr. Morrice hath also noted to my hands in his Diatribe 3ly That all worthy Communicants of the Lords Supper are there really incorporated into the invisible body and Church of Christ and made bone of his bone flesh of his flesh spirit of his spirit as visible Church-members are thereby actually incorporated into his visible mystical bodie as these Texts compared with Eph. 1.22,23 c,2 18 to the end c. 4.12 to 17. c. 5.25 to 33. Col. 1.18 c. 2.19 resolve 4ly That this Sacrament is a k See Articles of Engl. c. 26. Harmony of Confessions Sect. 14. Bishop Jewels Reply to Harding p. 20 21. 93. 112. special means to unite both the visible and invisible Church and their members together and to prevent all Scismes in these bodies being both the bond and badge of their union and communion one with another A prevailing motive in these sad times of Scisms and Divisions in all places to restore the frequent constant use of this holy Ordinance the disusage whereof hath been the principal cause of the Growth and continuance of these manifold Sects and Differences which l Mat. 12.25 threaten desolation to our Church and State 10ly The Scripture positively resolves Rom. 1.16 and all our Opposites assert That the Gospel of Christ is the power of God unto Salvation to every one that believeth to the Jew first and also to the Greek for therein is the righteousness of God revealed from faith to faith as it is written The just shall live by faith Now the principal part and summ of the Gospel recorded in sacred Writ and preached by the Apostles to beget or increase faith convert win bring men to salvation is this m 1 Cor. 15.1,2,3,4 Isay 53.4,5 c. Acts 2.22 to 40. c. 3,4 to 20. c. 4.10 c. 5.30,31 c. 8,5.35 c. 10.36 to 42. c. 13.19,30 Rom. 1.2,3,4 c. 4.24,25 c. 5.6,7,8,9 Gal. 3.1 That Jesus Christ died for our sins according to the Scriptures when we were yet sinners and his professed Enemies to reconcile us unto God to cleanse heal save us from our sins to make us his adopted sons and preserve us to his heavenly kingdom Hence iâ— that of the Apostle 1 Cor. 1.23 But we preach Christ crucified and chap. 2. 2. I determined not to know any thing amongst you save Jesus Christ and him crucified as being the marrow and substance of the Gospel whereupon the preaching of the Gospel is stiled n 1 Cor. 1.17,18 The preaching of the Cross This transcendent love of Christ in dying suffring for such wretched sinners Enemies as we in washing us from our sins in his own most precious bloud and redeeming us from Gods wrath Hell eternal damnation out of the freeness fulness and riches of his
Passeover yea Judas himself though a Devil Traytor Murderer Thief Son of perdition Cast-away Mat. 26.14 to 30. Mar. 14.14 to 26. Luke 22.8 to 23. John 18.2,3 c. 28. c. 6.70,71 Acts 1.16 to 21. John 17.12 1 Cor. 11.23,24,25 The rather because the Apostle 1 Cor. 10.1,2,3,4,5 from this president That ALL our Fathers were under the cloud and ALL passed through the Sea and were ALL baptized under Moses and did ALL eat the same spiritual meat and did ALL drink the same spiritual drink for they drank of the rock that followed them and that rock was Christ Though with many of them God was not well pleased c. Inferrs the universality of all Christians right to and actual duty in Communicating together at the Lords Supper ver 16 17. The Bread which we break is it not the Communion of the body of Christ For we being many are one bread and one body for we are ALL partakers of that one bread To which he subjoyns Chap. 12. 13. For by one Spirit we are ALL baptized into one body whether we be Jews or Gentiles tiles whether bond or free and have been ALL maae to drink into one spirit By which texts it is undeniable that whoever is admitted a visible Member into the mystical Bodie or Church of Christ hath a proper right and interest not only to all the Covenants and Promises of the Gospel but likewise to Baptism and the Lords Supper which our Opposites stile the Seals of the Gospel and ought freely constantly to be admitted thereunto as all the Israelites and seed of Abraham under the Law had a right interest and were all freely admitted to Circumcision the Passeover Manna the water in the Wilderness which were but Types of Christ and the same in substance with the Sacraments under the Gospel 3. Hence it inevitably follows that these Sacraments were all administred only as Grace-conveying Soul-converting ordinances to those who were unregenerate wanted saving Grace since they could not possibly be sealing and confirming Ordinances unto them in our Antagonists sence or language 4ly That the administring of Circumcision the Passeover Baptifm Lords Supper to such who have no saving faith Graces prae-existent in them is no setting of a Seal to a Blank as these New Dogmatists and Lord Keepers of the Great Seals of Heaven who refuse to set or distribute these Seals where God hath prescribed them as more wise holy carefull of their profanation and Nullity than God himself absurdly affirm who must now either renounce this their Cuckoes song they so oft inculcate or else blasphemously charge God himself our Saviour Jesus Christ the Patriarks Priests Prophets under the Old Testament the Apostles Ministers Primitive Churches under the new with folly error mistake in setting all these sacred seals as they term them to meer blanks and affirm all his Covenants Promises to be but Blanks the truth whereof are alwayes sealed ratified by these Seals when ever administred though to unregenerate graceless persons they being Seals onely to the promises Covenants of God by divine institution as they all acknowledge who stile them Seals not to the persons of those to whom they are exhibited or at leastwise but conditional not absolute Seals to their persons not graces sealing only damnation to them if they receive them unworthily without any gracious effect and salvation grace life eternal to them only when they receive them worthily as the q Mat. 16.16 2 Cor. 2.14,15,16 Gospel preached doth 1 Cor. 11.25 to 30. This absurdity because I have at large refuted in my Suspension suspended p. 20 21 22 23 24. and Mr. Marshal in his Defence of Infant Baptism p. 117 118. Mr. John Humfrey in his Rejoynder to Mr. Drake p. 170. to 202. and Mr. Morrice in his Diatribe have acutely answered I shall here no further prosecute being in plain English as pure Nonsense in Divinity as it would be in Law for any Ignoramus to assert that when ever the Great Seal of England or any other is affixed to the Charters Commissions Writs Grants Feoffments Bonds Covenants Pardons of unregenerate persons they are set only unto blanks of no validity because they are not affixed to their persons Graces as well as these to their Writings objection 4 Their 4. Argument or Ground to prove the Lords Supper no Grace-effecting Soul-converting Ordinance is this The Lords Supper necessarily pre-requireth faith and repentance in all resorting to it because without these they eat and drink their own damnation Therefore it is no Soul-converting Grace-producing but only a Confirming Ordinance belonging to the regenerate alone This Objection being answered at large by my self Mr. Humfrey and Mr. Morrice I shall only retort That the hearing of the word reading prayer fasting Baptism are all unprofitable unacceptable to God and work deserve damnation only without faith and repentance as well as the Lords Supper witnes Heb. 4.2 2 Cor. 2.15,16 Mar. 16.15,16 1 Pet. 2.1 to 9. Heb. 11.4.6 Jam. 1.5 c. 5.15 Pro. 15.8 c. 28.9 Isa 1.10 to 20. chap. 66.3 Jer. 6.19,20 c. 7.21,22,23,24 Amos 5.21 to 27. Will the Objectors then conclude from thence Ergo then all prae-require true faith repentance and unregeneracy and are no Soul-converting Grace-engendring but only confirming ordinances belonging solely to real converted Saints not to any unregenerate persons No verily For as these Ordinances require not alwayes prae-require faith and repentance to make them acceptable to God and effectual to men r See Suspenfion suspended p. 35 36 37 38. so they likewise work and convey by the concurrence of Gods spirit that faith repentance Grace which is requisite to make them acceptable and effectual Isa 55.3 Gal. 3.2 Rom. 1,16,17 c. 10.13 to 19. Acts 2.37,38 c. 10.44 to 48. c. 9.11,17,18,40,41 c. 16.14,15 c. 26.17,18 John 5.21,24,25,26 Eph. 2.1 to 22. 1 Tim. 3.16 Jonah 5.3 John 2.22 c. 4.39,41 c. 7.31 c. 8.30,31,32 c. 10.41,42 c. 20.29 Acts 8.12 c. 18.8.27 c. 28.24 1 John 5.13 1 Cor. 14.24,25 And so doth the Lords Supper likewise as I shall prove anon objection 5 5. Their 5. Allegation against the converting Grace-engendring power of the Lords Supper is this * An Answer to Suspension suspended p. 24 25 26 27. That there is no one president in Scripture to prove it a Soul converting Grace-producing Ordinance Therefore it is not such I answer 1. There is no express text or president in Scripture to prove it a Seal a sealing or confirming Ordinance yet they dogmatically conclude it such as a principle not once to be questioned or disputed 2. There is no one Text president in Gods word to prove warrant the power of Ministers Presbyteries Classes Triers to examin the Lives knowledge faith Graces fitnes worthiness of Communicants before they be admitted to the Lords Supper their secluding any Churchmembers from it for ignorance scandal unpreparedness or any other incapacity not excluding them alike from all other Ordinances their peremptory refusal to administer
Church of England which resolves it ORDAINED OF CHRIST to be AN EFFECTUAL SIGN of Grace and Gods good will toward us by which HE DOTH WORK INVISIBLY IN US and doth NOT ONLY QUICKEN but also strengthen and confirm our faith Hence Cardinal Cajetan in 1 Cor. 10. and Dr. Ames as well as Bellarmin in his Bellarminus Enervatus Tom. 3. c. 4. p. 43. conclude Haec autem est COMMUNIS THEOLOGORUM DOCTRINA Sacramenta CONFERRE GRATIAM vel FACIENDO UBI NON INVENIT FACTAM vel factam AUGENDO And that not only as Signa theorica ad signific andum tantum instituta sed practica ad signifiandum et EFFICIENDUM INSTITUTA as they there express themselves cap. 3. p. 29. To which Dr. Ames adds this as his own and all Protestants Opinions c. 3. p. 24. Nostrae sententia est SACRAMENTA OMNEM EFFICIENTIAM HABERE RESPECTU GRATIAE quam Signum practicum potest habere per ullam relationem non tamen efficere gratiam immediatè sed MEDIANTE SPIRITU DEI ET FIDE But of this more largely in answer to their last Objection against its converting power objection 6 Their 6. Objection is this h Mr. Drakes Boundary p. 163. An Answer to Susspension suspended p. 23 24. If the Lords Supper were a converting Ordinance then it should be administred to meer Heathens as well as the Gospel preached to them to convert them unto Christ But meer Heathens are not to be admitted to but debarred from it Therefore it is no converting Ordinance but confirming only Before I answer the Argument I must premise that there is a twofold Conversion mentioned in Scripture 1. Visible and external when i 1 Thess 1.8,9,10 Psal 22.17 Is 60.5 Acts 15.3.7.12.14.19 c. 2.41 c. 8.5 to 18. c. 6,7,8 c. 11.1.15 18. c. 18.10,11 c. 26.17 Rom. 10.14 to 21. c. 15.16.18 Eph. 2.11,12,13 c. c. 3.6 to 12. Gal. 3.1,2 c. 2.2.8 1 Cor. 12.2.28 Col. 1.26,27 1 Tim. 3.16 2 Tim. 1.10,11 c. 4.17 Mat. 28.19,20 Mar. 16.15 to 19. meer Heathens Infidels Jews Turks and Pagan Idolaters are converted from their Heatherism Idolatry Idols and Idol-Gods to the external profession only of the Gospel of Christ and visible worship service of the true and living God This kind of conversion not here controverted is originally wrought in an ordinary way only by the word preached or the sight of Miracles accompanying the word not by the Lords Supper Baptism or other publike Ordinances as the marginal Texts demonstrate 2. Invisible Spiritual k Rom. 2.28,29 1 Pet. 1.3,4 Rev. 2 17. Ezech. 36.26,27 Internal when unregenerate carnal Christians professing externally the Gospel of Christ and worshipping the only true God are effectually turned from all their sins lusts evil wayes works of darkness and the power of Satan to unfeigned repentance faith holiness newness of life love and obedience to God as well in their souls spirits as outward conversation doing works meet for repentance and what is lawfull and just both in the sight ef God and men Of which Conversion we read Ps 19.7 Ps 51.13 Isa 6.10 c. 59.20 Jer. 3.14 c. 25.5 c. 26.3 c. 31.18 c. 44.5 Lam. 3.40 c. 5.21 Ezech. 3.13 c. 14.6 c. 18.21.30.32 c. 33.11 to 20. Hos 12.6 c. 14.2 Joel 2.12,13 Jonah 3.8 Zech. 1.3 Mat. 13.15 c. 18.3 Mar. 4.12.20 John 12.40 Acts 28.27 c. 26.18,20 2 Cor. 3.16 Jam. 5 20. The first sort of these Conversions is peculiar only to meer Heathens and Idolaters never formerly professing the Gospel The second is proper to none but visible Christians living within the pale of the Church though I willingly acknowledge that meer Heathens upon the first preaching of the Gospel to them may be at the self same time both inwardly and outwardly converted unto God even before they are actually baptized or externally incorporated into the visible Church of Christ as is clear by Acts 2.37,38.41 c. 8.12 c. 10.44 c. c. 11.15,16,17,18 c. 13.47,48 c. 16.14,15.30 to 35. c. 26.18,19,20 1 Thess 1.9,10 This later Conversion of which we only dispute both may be and usuall is as properly as effectually wrought in the Souls of Christians by the Lords Supper where duly frequently constantly administred as by the word preached it being not only as apt to beget Saving faith and assurance as the naked word alone but in some respects more probable to effect them since l 1 Kings 10.6,7,8 Lu. 1.2 Acts 10.40,41 2 Pet. 1.16 Eye-witnesses Evidences are more perswasive and apter to beget belief assurance then Ear-witnesses and m Deut. 17.6 c. 19.17 Mat. 18.16 two witnesses than one alone and an Oath or Seal annexed to Promises Covenants more strong powerfull to assure resolve comfort work faith of adhaesion in our doubting spirits than naked Promises or Covenants without them Hebr. 6.17,18 Psal 89.3.33,34,35 Psal 110.4 This distinction premised I answer 1. That the sequel of the Major is false 1. Because the Lords Supper belongs not to meer unconverted Heathens and Idolaters being not instituted by Christ for such to convert them from Paganism to Christianity but only to baptized Christians and Members of the visible Church as is evident by Mat. 26.17 to 33. Mat. 14.12 to 28. Lu. 22.8 to 31. c. 24.30,31 Acts 2.41,42,46 c. 20.7.11 1 Cor. 10.16,17.21 c. 11.20 to the end even as the Passeover belonged to none who were uncircumcised but to the circumcised alone Exod. 12.43 to 50. and the Sacrament of Baptism was to be administred to no meer Pagans but only to such who embraced the Gospel first preached to them and professed their belief thereof before they weÌ„re actually baptized Mat. 28.19 Mat. 16.15,16 Acts 2.41,42 c. 8.12,13,36,37 c. 10.47,48 c. 16,14,15.31,32,33,34 Now the reason why neither the Lords Supper nor Baptism might be administred to meer Infidels before their embracing of the Gospel is not because they are no really converting Ordinances in the sense forementioned as I have proved the Lords Supper to be and the n See Bochellus Decr. Eccl. Gal. l. 2. Tit. 3. de Baptismo Jewels Reply to Harding p. 21. 27. 242 249 250 458. Ames Bellarm. Enervat Tom. 3. l. 1. c. 3. Fathers with others assert Baptism to be from Mat. 3.11 John 1.26 Rom. 6.34 Gal. 3.27 1 Pet. 3.21 Eph. 5. â—26 27 Tit. 3.5 but because they are badges of our Christianity to distinguish us from Pagans and all other false Religions the means signs Bonds of our actual incorporation and mystical union into the visible Church of Christ the Memorials of the death of Jesus Christ whereby we shew forth his death till be come and Evidences of our Christians Communion and mutual agreement in faith and brotherly Christian love one towards another as members of the selfsame body as 1 Cor. 10.16,17.21 c. 11.23,24,25,26 c. 12.12.13,14 the 25. 28 Articles of the Church of England the Harmony of Confessions Sect. 11 12 13 14 15. and all who have written of them define them to be 2ly Because there
am crucified with Christ Nevertheless I live yet not I but Christ liveth in me and the life I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me Phil. 3.10 That I might know him and the power of his refurrection and the fellowship of his sufferings being made conformable unto him Heb. 2.14,15 That Christ through death might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage 2 Cor. 5.15 Christ died for all that they which live should not live unto themselves but unto him who died for them and rose again For he hath made him to be sin for us who knew no sin that we should be made the righteousnes of God in him Ephes 5.25,26,27 Husbands love your wives even as Christ loved the Church and gave himself for it that he might sanctifie and clense it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Now all these being the ends scope fruits effects of our Saviours death most lively represented to shewed forth remembred by and applied to us in the Lords Supper to accomplish them all in us it must needs be a most effectual lively powerfull Grace-begetting Soul-inlivening regenerating sanctifying Sin-destroying Soul-saving Ordinance as well as the word preached and that by divine institution 12ly It is most evident both by Scripture and experience that the seeing beholding of things with our eyes doth more immediately deeply powerfully affect and work upon our Spirits Souls affections than what we are informed of at second hand only by others relations because the species of what we see are more operative impressive on our minds and memories than any thing we hear This the two known Adages evince * Horace Segnius irritant animos dimissa per aures quam quae sunt oculis subdita fidelibus †Plautis Tinculentus Plus valet ocularis testis unus quam aurieti decem * Cicero ad Torquatum Acerbius est videri quam audiri Which the Scripture thus seconds Lam. 3.51 Mine eye affecteth my soul Job 42.5 I have heard of thee by the hearing of the ear but now mine eyes seeth thee wherefore I abhor my self and repent in dusi and ashes Isay 6.5 Wo is me for I am undon because I am a man of unclean lips for mine eyes have seen the King the Lord of hosts Lu. 2.29,30 Lord now lettest thou thy Servant depart in peace according to thy word for mine eyes have seen thy salvation Zech. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only Son c. Luke 23.48 All the people that came together to that sight beholding the things that were done smote their brests and returned Lu. 19.41 He beheld the City and wept over it 1 Kings 10.45 And when the Queen of Sheba had seen all Solomons wisdom she had no more spirit in her c. 1 Kings 18. 39. When all the people saw it they fell on their faces and said The Lord he is God the Lord he is God Psal 48.5 They saw it and so they marvelled they were troubled and hasted away Psa 97.4 The Sea saw it and fled Jordan was driven back Psa 40.3 Many shall see it and fear and shall trust in the Lord. Gen. 3.5 And God saw that the wickedness of man was great in the earth c. and it repented the Lord that he had made man and it grieved him at the heart Exod. 3.7 And the Lord said I have surely seen the affliction of my people Lam. 1.9.12 O Lord behold my affliction Behold and see if there be any sorrow like unto my sorrow Lam. 2. 20. Behold O Lord and consider to whom thou hast done thus Isa 63.15 Look down from heaven and behold from the habitation of thy holiness and of thy glory where is thy zeal and thy strength the sounding of thy bowels of thy mercies toward us These with sundry other Texts evince that the eyes sight and beholding of things seen do more deeply passionately affect move work upon the hearts souls and affections of men and on God himself than the ears or what they barely hear For the certaintie assurance belief of what we see with our eies above that we only hear of with our ears it is sufficiently evidenced by that of Job 42.3 Of the Queen of Sheba to Solomon 1 Kings 10.6,7 It was a true relation that I heard in mine own land of thy acts and of thy wisdom Howbeit I believed not the words UNTIL I CAME AND MINE EYES HAD SEEN and behold the half was not told me thy wisdom and prosperity exceedeth the fame which I heard 1 John 1.1,2 That which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life declare we unto you for the life was manifested and we have seen it and bear witness 2 Pet. 1.16 We have not followed cunningly devised â—…bles when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of his glory Acts 10.40,41 Him God raised up the third day and shewed openly not unto all the people but unto witnesses chosen before of God even to us who did eat drink with him after he rose from the dead John 20.8 And he saw and believed And v. 25. 29. The other Disciples said unto Thomas we have seen the Lord but he said unto them Except I shall see in his hands the print of the nails c. I will not beleive which when he had seen and thereupon believed Jesus said unto him Thomas because thou hast seen thou hast believed blessed are they that have not seen and yet have believed compared with Gen. 45.12 Behold you eyes see and the eyes of my brother Benjamin that it is my mouth that speaketh unto you and Lu. 1.1,2,4 John 4.42 Psa 48.8 Psa 35.21,22 1 Cor. 15.5,6,7,8 If then what we see and behold with our eyes doth more powerfully affect impress operate upon the soul mind affections and be sooner yea more certainly assuredly believed than that we only hear with our ears it necessarily followes that the Sacrament of the Lords Supper t Mat. 26.26,27 Lu. 22.19 1 Cor. 11.23 to 29. Gal. 3.1 representing visibly to our eyes sight in and by the Elements the body bloud death passion of our Saviour by his divine Institution and at the self-same time inculcating them into our ears by the words of consecration and other ordinances accompanying it as darts or appurtenances of this service presenting them to u Psal 34.8 1. John 1.1 our tast feeling too by the